Generally, however, dharanis are longer than mantras and are more likely to have intelligible phrases, like sutras. Sarah Thresher. The FPMT Foundation Store also stocks a variety of sutras and sutra-related materials for your practice and exploration.
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Looking for free PDF chemistry worksheets that you can print? These pages offer questions and answers on separate page so you can check your work. For a recent exposition of the very tangled web of place names and geographical indications in which the toponym Boluo must be interpreted, see Ptak — For other Indonesian cases, without a systematic survey of the relevant publications, I may here refer at random to OV , p.
Quite a number of further references to finds of the colonial period are cited in the article by F. Domela Nieuwenhuis For some more recent finds, see also Nugrahani et al. I , with a good photo of the inscription fig. He assumed that the position of the inscribed stone in relation to the field of menhirs indicated a significant correlation; he also speculated p. Straaten and v.
Hoop The site was visited again, in , by a team of Indonesian and foreign archaeologists during a voyage of exploration that has become famous thanks to the full reports published by the leader of the team, Soekmono, on two occa- sions and , both with the inscription illustrated in the form of the OD photo Below this inscribed portion there is an attractive lotus flower, resembling the thrones of statues of deities.
Although its characters are big, the middle portion of the stone is very worn, so that its decipherment is very difficult. There is no year, but the shape of the characters points to the end of the 9th or the beginning of the 10th century.
A specific relationship with the latter monolith has not been established. A substantial number of photographs are already available in digital form, including the OD photos cited in this article, and can be viewed through the Leiden website. EFEO estampage n. More or less the same facts were mentioned by Damais —4, n. He announced that a publication by J. In the present context, I am unable to throw any light on this numerical problem. In his recent article dedicated to the text, Richard K.
The text is in Kawi script that, frankly, seems less archaic to me than the script of the Sambas inscription section 1. When it was unfolded, it turned out to bear an inscription. See Schopen []: Griffiths —6. The inscription alluded to here is that of Batu Bedil. I translate: Om. Bloomfield 50— The word taking the place of NOM is in each instance the nominative singular case form of the name of a deity. I am unable to trace this formula in any Buddhist source, but the idea that it is Buddhist finds support in the monumental context where the foil was discovered.
The stratigraphic context in which the arte- fact was found is somewhat difficult to interpret, the only thing that is certain being that it must date from before CE. The other gold foil inscriptions from the same site give a more archaic impression that would more easily be compatible with such an early dating, although I would still be reluctant even in their case to con- sider a date before the sixth century. Meisezahl and But such a magical word admittedly does seem rather out of place here.
After the cargo had been salvaged, it could be determined that the ship- wreck must date from about the last quarter of the tenth century, or later. It is very difficult to produce legible photo- graphs of this small, irregularly shaped artefact Figure 6 , but Horst Liebner, who is writing his doctoral thesis about this shipwreck and has had extensive access to the cargo, has taken considerable effort to document the inscription.
Despite the fact that the writing is very faint, and that the photographs available do not show all parts of the texts with equal focus, it is possible to read more than half with certainty, due to the fact that the opening up to the beginning of line 4 on the obverse is highly formulaic, being found in a number of Buddhist scriptures.
In excavation license was issued and field campaign started; finished end Between early and end the cargo was virtually locked up; then only selected people were given access. Divided in two halves last year August. I do not know about the fate of the gold foil; it should be among the collection of the Indonesian side. The foil was given no. This might be wrong: the photos from two cameras I have are all dated on 07 Sept.
If this is the case, it should have been found off starboard midships. It was initially only accessible after having been surfaced, and then was stored in a bank safe. See Liebner Dutt 35— I cite the text with emendations proposed by Somadeva Vasudeva in an unpublished edition that he kindly allowed me to use.
The palaeographic appearance of the script is consistent with a date in the ninth or tenth century. The discovery itself had been the subject of a brief discussion in OV p.
It seems to be this silver foil inscription that is captured on the photograph OD Unfortunately, the current whereabouts of neither of the two foil inscriptions appears to be known, and no archaeological photograph seems to have been taken of the gold foil inscription at the time of its discovery.
Indeed, several elements of this reading can also be recognized on the OD photo of a silver foil inscrip- tion. Thus is the text : — Thou who art pure, perfectly pure, a purifier, a perfect purifier, a purifier of the atmosphere, a purifier of the mind, a purifier from the obstructions of Karman — thou, perfectly pure, perfectly pure, lean, perfectly lean, flowerlike, perfectly flowerlike, a remover of passion, a purifier from all evil — take away, take away all obstructions; burn, burn all obstructions of Karman; consume, consume the impurities 67 OV , p.
This led to the discovery of a gold foil, 22 mm wide and mm long, folded in nine parts and containing a Sanskrit inscription in Old-Javanese characters. See also p. This was counter- acted to some extent during the republican period by purchasing against black market prices those objects that revealed themselves as being of archaeological value.
The first is a ms. See the catalogue compiled by Jean Filliozat 29, and 31, Besides the two gold foils, the photos I received from the BPPP also included a third item, that appeared to be in silver, and of which I found no mention in the report by Gutomo and Niken Wirasanti, or the publication by Miksic et al. I was subse- quently allowed to come and inspect the three foils and photograph them myself. The taller gold foil was found in association with the reliquary in the SE cor- ner below the floor level of the central chamber of the northern main temple at Candi Plaosan Lor.
See Hidas and Cruijsen et al. This explains the excessive number of bhs in the published readings by Kusen. Zaimul Azzah, M. Gold foil recovered from the North shrine at Candi Plaosan Lor. Photo Arlo Griffiths. Hold hold! Take take! Steal steal, you who hold the thought of great awakening! You who possess the light of the virtues of a Buddha! Calm, calm! Appease, appease, you who appease all evil, you who purify all evil! For another error involving ma instead of na, see n.
And those caityas come to be wor- shipped with articles of worship , with all perfumes and flowers and incense, aromatic powders, cloths, umbrellas, flags and banners. But it is not merely the caitya that is worshipped thus: the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Community are in effect also worshipped with articles of such kind.
Another rolled piece of gold foil was found west of the SE reliquary. I owe this information to Rolf Giebel. The passage is not only hard to understand by itself, but also seems to lack coherence with its context in the text as edited from Nepalese manuscripts.
Moreover, it is unattested in the significantly older Gilgit manuscript, and this absence does not seem to be an accident that can be attributed to the very frag- mentary condition of this witness see Mette —3.
One may therefore suspect that the passage is an interpolation in the Nepalese tradition of this text, but if this suspicion is justified, it begs the question from which source the passage might have been borrowed.
In the case of this apparently composite second inscription, the reason for its deposit is unfortunately not provided by the identification of the source texts.
Nothing seems be known with certainty about the exact provenance of the third foil, mentioned above, but we may safely assume that it too was found during the restoration process of the same monument.
Its dimensions are The silver foil is unfortunately damaged at the point of possible difference. As noted above n. See also Cruijsen et al. Photos Arlo Griffiths. The very fact that an excellent set of photographs is preserved at Leiden University proves that the discovery must have taken place earlier, because photographs stopped being supplied to Leiden by According to the Leiden website see n. Photo OD Courtesy of Leiden University Library. OD photos — kept in Leiden dates to The provenance there cited is Kali Tirto, Berbah, Sleman; this disagrees slightly with the information in the recent publication, which states Jragung, Berbah, Sleman.
According to current divisions, Jragung is a dusun in the desa Jogotirto; there is still, today, a desa Kalitirto, but it lies on the opposite bank of the Kali Opak. I do not have access to an old map that would allow me to determine whether Jragung fell administratively within the desa Kalitirto in the s, but this seems a priori unlikely. If there is an error in either the Leiden database or the recent publication, I am unable to determine on which side the error lies.
One of the OD photos is reproduced here as Figure In the context of the ritual eradication by the tantric adept yogin of obstructions to his practice, we read a section intermin- gling ritual instruction with virtually the same mantras that we find on the stone. The lost syllables can safely be restored on the basis of the textual parallels presented below.
He applies the gesture and binds all the obstructions. He makes the vajra-bond, stretches the thumbs and holds them evenly. Placing the outstretched vajra-bond on the ground he should bind beneath. Applying the gesture of Vajrabhairavanetra he should bind above. Binding the vajra-fists and waving them like a firebrand he should hold them above the head with the forefingers made into hooks. This is the gesture of Vajrabhairavanetra. He should place the vajra-fists on the crown of his bowed head with the little fingers linked together like a chain and the forefingers made into a point.
The forefingers are put together and then parted, and the little fingers are made like banners. He should destroy the obstruction below and above, in the quarters and in the intermediate quarters.
He makes thus the enclosing wall. He binds the vajra-fists and forms a vajra with his arms; the little fingers he makes into hooks and raises the forefingers into a point known as Trilokyavijaya Victor over the Threefold World. That the set of deities involved in this portion had been received in Bali was already known from their occurrence in a Buddhist hymn transmitted on that island in manuscripts.
The second paragraph of the inscription is itself composed of three parts. I will return to these first two parts below. The third part comprises the remainder of the inscription. This last part is found almost verbatim in a number of texts. And p. Little seems to have been published in English on this text, its author and its date. On its date, see Tanemura 8 n.
For the parts of the Sarvavajrodaya not preserved in the single Sanskrit manuscript, we can take recourse to its Tibetan translation not accessible to me. I thank Ryugen Tanemura for his great help in giving me access to the Sarvavajrodaya and interpreting its pertinence to the Javanese inscriptions under discussion in this article.
As the editors note, the manuscript is damaged at this place. Then he should make a cord of two threads and draw the lines with it.
This text, dating from the eleventh century, would be old enough to have served as the source for the Balinese material, but is too late to have served as source for the two inscriptions under discussion here. However, all Cf. See Tanemura 31 n. Skorupski ed. He has done his best to find a scriptural source for this mantra. The four inscriptions mentioned without further references in that footnote can all be found discussed in Damais a: 29—30 n.
In this way they are struck down. Bronze sculpture under inventory number Photo courtesy of the Metropolitan Museum of Art. The openings of three of these four inscriptions are conveniently transliterated in Damais a: 39, 53, ; for Sugih Manek, see Brandes To my knowledge, it is so far unpub- lished, no doubt because the iconography is very well known from other, better preserved specimens.
The script is that of Central Java, i. Kawi, in the ninth or tenth century. There is no entity that derives from an independent existence. Those who understand dependent [origination], they know the true nature of reality. My reading is based on photographs of the inscription by Sugeng Riyanto, kindly furnished by Titi Surti Nastiti. See now Griffiths And in this sense, this inscription is comparable to the other material presented in this paper.
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